Scripture Light the Most Sure Light, Sermon 20 – Title page 4
OF THE SIN Againſt the HOLY GHOST.
Matthew, 12.31, 32.Preached At Stepney, Decemb. 29. 1650.
VVherefore I ſay unto you, All manner of ſin, and blaſphemy ſhal be forgiven unto men; but the blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men. And whoſoever speaketh a word againſt the Son of man, ſhall be forgiven: but whoſoever speaketh a word againſt the Holy Ghoſt, it ſhall not be forgiven him, neither in this world, neither in the world to come.
HERE are two great Arguments laid before you in theſe words.
Firſt, The largeneſs of Gods heart, in forgiving ſins unto the Children of men, Every ſin: All manner of ſin and blaſphemy ſhall be forgiven unto men.
Secondly: You have here the unpardonableneſs of the Sin againſt the Holy Ghoſt: But the blasphemy againſt the Holy Ghoſt, ſhall not be forgiven unto men.
I would rather chuſe to ſpeak unto the former Argument; but if I ſhould do ſo at the firſt, poſſibly ſome poor ſoul would ſay, Though Gods heart be very large in forgiving ſins, yet there is one ſin that ſhal never be forgiven, the Sin againſt the Holy Ghoſt; and I fear I have committed that.
That I may therefore take away this Obſtruction, and make your way plain and eaſie to the forgiving mercy of the Lord, I ſhal at this tim… …eak unto the laſt of theſe two Arguments; But the blaſphe… …ainſt the Holy Ghoſt, ſhal not be forgiven. Whoſoever ſpea… againſt the Holy Ghoſt, it ſhall not be forgiven him, neither in this world, neither in the world to come.
For the opening of which words, two Queſtions muſt be anſwered.
Queſt. 1 The Firſt is, Whether theſe Jews, that our Savior ſpake theſe words unto, did then ſin againſt the Holy Ghoſt?
Anſw. Some think, No. But I rather conceive, That theſe Phariſees did ſin this Sin againſt the Holy Ghoſt; for if you look into the 3d Chapter of Mark, ye ſhal find that our Lord and Savior ſpake this, becauſe of ſome words that they had ſpoken againſt him: he had caſt out Devils, and they ſaid, He …aſt out Devils by the Prince of Devils, verſe 22. Whereupon our Savior reaſoned with them, and at laſt he ſaith, … verſe …8. Verily I ſay unto you, All ſins ſhall be forgiven unto the Sons of men, and blaſphemies. Verſe 29. But he that ſhall blaspheme againſt the holy Ghoſt, ſhal never be forgiven: And the reaſon of this ſpeech is given at verſe 30. Becauſe they ſaid he hath an unclean Spirit. And indeed, if theſe men did not ſin the Sin againſt the Holy Ghoſt, our Lord and Savior Chriſt ſhould tel us that there is an unpardonable Sin, and not tel us what it is; for unleſs it be in this Scripture, you ſhal not find, either in the Goſpel, or in the Epiſtles, That the Sin againſt the Holy Ghoſt, is any where mentioned in expreſs words. Now our Lord and Savior would not tel us that there is an unpardonable Sin, and not tel us what it is: but he ſaith expreſsly, That whoever doth blaſpheme, or ſpeak againſt the holy Ghoſt, ſhal never be forgiven: And he chargeth thoſe Jews, that they blaſphemed, and ſpake againſt the Spirit of God, or that work which was done by the Spirit; and therefore without doubt, they did then ſin the unpardonable Sin, the Sin againſt the Holy Ghoſt.
Queſt. 2 But Secondly: Why is it here ſaid, That he that ſinneth this Sin, ſhall never be forgiven, either in this world, or in the world to come? is there any forgiving of ſins in the world to come?
Anſw. Chryſoſtom ſaith, As men are puniſhed in this world, and in the world to come; ſo they are pardoned in this world, and in the world to come: Pardoned in this world, when any temporal Affliction for ſin is removed. So I alſo underſtand that Parable in Matth. 18. at the latter end; and pardoned in this life, when a man is juſtified, Rom. 4. pardoned and forgiven in the world to come: So ſaith the Apoſtle in Acts, 3.19. That your ſins may be blotted out in the day of refreſhing: Which day of refreſhing, compared with the Speech which you have in Heb. 2. ſpeaking of the World to come, ſhews that the day of Refreſhing is the time of the World to come; but it is an uſual phraſe with Scripture, noting the eternity of miſery: and therefore if you look again into Mark 3. you ſhal find, That whereas here in Matthew, the words run thus; Shall not be forgiven, either in this World, or in the World to come; Mark hath it thus, He ſhall never be forgiven; that Never being the Explication of this, not in this World, nor in the World to come.
The Words being thus far opened, the Doctrine then, will preſently be this: That the Sin againſt the Holy Ghoſt, Doct. is the Unpardonable Sin: That whoſoever ſins againſt the Holy Ghoſt, ſhall never be forgiven, either in this world, or in the world to come.
For the opening of this great Truth, which I ſhal the rather deſire you to hearken unto, becauſe as it lies out of the ordinary Road, ſo it makes your way clear to the laying hold of the former words of Gods Mercy. I ſay, for the opening of this Truth, we muſt enquire into two Things.
Firſt: What this Sin againſt the Holy Ghoſt is; for people are very ignorant of it.
Secondly: How, and in what reſpect, this Sin againſt the Holy Ghoſt, is above all other ſins, the Unpardonable Sin.
Firſt: If you ask, What this Sin is?
I Anſwer both Negatively, and Affirmatively.
Firſt, Negatively. It is not that ſin whereby men do barely deny the Perſonality, or the Deity of the Holy Ghoſt: poſſibly a man may deny the Perſonality, or the Deity of the Holy Ghoſt, and yet not ſin the Sin againſt the Holy Ghoſt.foreign. Chryſoſtom. in Math. 12. For as Chryſoſtom obſerves, in his time there were divers Hereticks that did deny the Perſonality, and the Deity of the Holy Ghoſt, and yet afterwards repented, and were received into the boſom of the Church. And ye do not find that theſe Phariſees (who are here charged with this ſin) did either deny the Perſonality; or the Deity of the Holy Ghoſt. So that plainly then, the Sin againſt the Holy Ghoſt, doth not conſiſt in this, The meer, and bare denying of the Perſonality, or the Deity of the Holy Ghoſt.
Secondly; As it doth not conſiſt therein, ſo neith…r doth it conſiſt in every oppoſition, or in a bare oppoſition unto the work of the Holy Ghoſt, as diſtinct from the Father and the Son: Unto God the Father belongs Power; unto the Son, Wiſdom; unto the Spirit, Holineſs. The Work of the Father, is to Create; the Work of the Son, to Redeem; the Work of the Spirit, or the Holy Ghoſt, to Sanctifie. A…d hereupon ſome hav… thought, That oppoſition unto Holineſs, is the Sin againſt the Holy Ghoſt: But you find here it is a blaſphemy, therefore not every oppoſition. And if you look into Acts, 7. you find that Stephen ſpeaking of the Jews, ſaith at verſe 51. Ye ſtiff necked, and uncircumciſed in heart and ear, ye do alwaies reſiſt the Holy Ghoſt; yet they did not ſin this Sin againſt the Holy Ghoſt, Why? for Stephen praies for them, at the laſt verſe; Lord, lay not this ſin to their charge. But now ſaith the Apoſtle John, in 1 John, 5.16. There is a ſin unto Death, I do not ſay that ye ſhall pray for it. Had they in Stephens account, ſinned this Sin unto Death, he would not have prayed for them; but he did pray for them. So that this Sin againſt the Holy Ghoſt, doth not conſiſt in every oppoſition unto the Work of the Holy Ghoſt, as it is diſtinct from the Father and the Son.
Thirdly: As it doth not conſiſt therein, ſo it is not neceſſary that every man that ſins the Sin againſt the Holy Ghoſt, ſhould be an Univerſal Apoſtate, back-ſliding from the Profeſſion of the Goſpel, and the Power thereof: I know it is ordinarily thought ſo, but I ſay, it is not neceſſary that whoſoever doth ſin the Sin againſt the Holy Ghoſt, ſhould be a Goſpel Apoſtate, back-ſliding from the Goſpel, and the Power thereof, once profeſt: for theſe Phariſees who ſinned againſt the Holy Ghoſt, never profeſt the Goſpel, neither do we read of any back-ſliding in them, from the Power of the Goſpel once profeſt; and yet they ſinned againſt the Holy Ghoſt. Surely therefore, ſuch a Goſpel-Apoſtacy, is not of the eſſence of the Sin againſt the Holy Ghoſt. Only here I muſt diſtinguiſh concerning the word Apoſtacy: A man may be ſaid to be an Apoſtate two waies: either becauſe he doth decline, and fall away from the Profeſſion of the Truth, and Power of Godlineſs once profeſt; or elſe becauſe he doth rebel againſt Truth revealed, and the Will of God manifeſted, and wil go no further. I wil expreſs it thus: Five or ſix men go a great Journey, ſuppoſe to Wales, or into the North, to Scotland; when they come about the middle of the way, two or three of them ſay, theſe waies are dirty, and longer than we intended, and therefore we wil go no further; but ſay the other, Let the way be as dirty, and as long as it may be, we wil go on, and on they go: Which of theſe men do depart one from the other? do thoſe that go on depart from them that ſtay? No; thoſe that wil go no further depart, they are the forſakers. So in the way to Heaven, Profeſſors let out together, and ſome find the way long, further than they thought of, we wil go no further ſay they, and we wil have no more Light; but ſay the other, God willing we wil on, and on they go: Which of theſe two ſorts are the Apoſtates? Thoſe that wil go no further: they think not ſo, but the Lord knows the truth, that thoſe that wil go no further, are they that leave and forſake the other. I wil give you one Scripture for it, it is in Numbers, 14. there were certain Spies went into the Land of Canaan, and they brought an il report upon the good Land, And the Children of Iſrael murmured againſt Moſes, verſe 2. whereupon Moſes ſpeaks unto them, and ſaith at verſe 9. Only rebel not againſt the Lord: the words in the Septuagint (which Greek the new Teſtament follows) are, Only be not Apoſtates againſt the Lord. So that in Septuagintal Language, thoſe that rebel againſt Light revealed, and wil go no further, are called Apoſtates. Now indeed this kind of Apoſtacy, alwaies goes with the Sin againſt the Holy Ghoſt, but not the former alwaies; for we do not find that the Phariſees were guilty of the former, for they did not profeſs the Goſpel: So that the Eſſence of this ſin, doth not conſiſt in Apoſtatizing, or back-ſliding from the Profeſſion of the Goſpel, and the Power thereof.
Fourthly: Some think that this Sin doth conſiſt in final Unbelief, and impenitency: But final Impenitency and Unbelief,Altiſſiodorenſis Lib. 2. Tract. 30. in Sentent. Deſperatiſſimos convertit Deus. Auguſt. Sic homo poteſt penitere de finali impenitentia. Altiſſiodorenſis ibid. is not the Sin againſt the Holy Ghoſt; for by final Unbelief, and Impenitency, they either underſtand, that Impenitency and Unbelief which a man lives and dies in, or that which he purpoſeth to continue in to the laſt. The latter cannot be the Sin againſt the Holy Ghoſt; for many have purpoſed to continue in their Unbelief to their death, and yet have been converted and pardoned. And the firſt cannot be the Sin againſt the Holy Ghoſt; For, 1. The Jews (whom Chriſt ſpake unto) did then commit this Sin, and yet they had not continued in it to their death. 2. Final Unbelief is rather a Sin againſt the Son: but the Sin againſt the Holy Ghoſt is diſtinguiſhed from that. 3. Our Savior ſaith, Thoſe that commit this ſin, ſhall not be forgiven in this world, nor in the world to come: Not in this world. If therefore, final Unbelief, or Impenitency, be this ſin, then Chriſt ſhould threaten, that he that dies in his ſin, ſhal not be forgiven whilſt he lives. 4. If a man ſin againſt the Father, or Son, and die impenitently in that ſin, he ſhal not be forgiven, either in this Life, or in the Life to come: but herein the Sin againſt the Holy Ghoſt, is worſer than the Sins againſt the Father, or the Son, and therfore it cannot conſiſt therein.1 John, ….16. 5. The Apoſtle ſaith, There is a ſin unto death, I ſay not that you pray for it: Doth he ſay, that we muſt not pray for a man, and for the forgiveneſs of his ſin, when he is dead? 6. It is that ſin for which there lies no remiſſion, but a man may ſin ſuch a ſin whilſt he lives: for if any man ſin wilfully, there remaineth no ſacrifice for ſin; and wilfully a man may ſin before his Death. 7. It is ſuch a ſin as a man may know anoth…r man is guilty of whilſt he lives; for ſaith the Apoſtle, There is a ſin unto death, I ſay not that you pray for it: but final Unbelief, and Impenitency, is not known til death. 8. Our Savior ſaith, He that speaketh a word againſt the Holy Ghoſt, ſhall not be forgiven: but a word may be ſpoken againſt the Spirit, long before a man dies, and therefore ſurely this ſin againſt the Holy Ghoſt, doth not conſiſt in final impenitency, and unbelief; final unbelief, and …mpenitency, is not this Sin againſt the Holy Ghoſt. 9. For then al wicked men living under the Goſpel, and dying impenitently, ſhould ſin the Sin againſt the Holy Ghoſt,Blaſphemia in ſpiritum ſanctúm ca …ſe vid… qua quis deſtin…ta malitia contra proprium animi ſui ſenſum ſpirit… ſancti gratiam et virtutem? deique gloriam oppugnat. Luc. Brugen. in Math. 12. foreign. Chryſoſtom. in Math. 12. which is falſe.
You wil ſay then, What is this Sin againſt the Holy Ghoſt, and wherein doth it conſiſt?
Secondly: Affirmatively. It is that wilful ſinning againſt God, whereby a man doth maliciouſly oppoſe and bla…pheme the proper, and peculiar work of the Holy Ghoſt, and that after he hath been convinced thereof by the Holy Ghoſt.
1. I ſay, It is a wilful ſinning againſt God; and ſo the Apoſtle ſpeaks, ſaying, If any man ſin wilfully, after he hath received the knowledg of the Truth, there remains no more ſacrifice for ſin, Heb. 10.26. So that the ſin for which there is no ſacrifice, and of which there is no remiſſion, is a wilful Sin. Now a man is ſaid to ſin Wittingly, Willingly, and Wilfully; Wittingly, in oppoſition to Ignorance; Willingly, in oppoſition to Force, and Conſtraint; Wilfully, in oppoſition to Light, Knowledg, and Reaſon, and ſo he that ſins againſt the Holy Ghoſt, doth ſin; for ſaies the Apoſtle, If any man ſin wilfully after he hath received the knowledg of the Truth, or after the acknowledgment, foreign, &c.
2. He that commits this Sin, doth alſo oppoſe, and blaſpheme the proper and peculiar Work of the Holy Ghoſt; for it's called here,Dicere verbum contra ſpiritum ſanctum eſt verbis impugnare Deum ſanctificantem. Cajet. in Math. 12. vide ſixt. Senenſ. in locum. a blaſphemy, and a blaſpheming of the Spirit, as diſtinct from the Father and the Son: Now the Work of the Father, is to Create, the Work of the Son to Redeem, the Work of the Holy Ghoſt to Sanctifie; and therefore he that ſins this Sin, doth oppoſe and blaſpheme Holineſs, and Goodneſs; and ſo theſe Jews did: for when our Savior Chriſt did caſt out the Devil, that unclean Spirit, they ſaid, he did it by the power of the Devil, calling the work done, a work of the Devil, and did oppoſe him therein. Yet this is not all, For,
3. It is that Sin, whereby a man doth maliciouſly oppoſe,Peccatum in ſpiritum ſanctum dicitur illud quod ex certa malitia ſit quod ſolent diſtingui tria genera peccatorum, peccatum in patrem ex infirmitate humana, peccatum in filium ex ignorantia, quod patri app…opriatur potentia filio ſapientia, peccatum in ſpiritum ſanctum, ex malitia quia bonitas attribuitur ſpiritui ſancto. Altiſſidorenſ. Lib. 2. Tract. 30. in Sent. Scot. in Sent. Lib. 2. Queſt. 2. and blaſpheme; and ſo the word foreign, Heb. 10.26. is uſed by the Septuagint, Exod. 21.13, 14. And thus did thoſe Phariſees …in, for the Evangeliſt tels us, That when Chriſt ſaw their thoughts, verſe 25. He ſaid unto them, &c. So that it was not a bare oppoſing, or blaſpheming; but a malicious oppoſing and blaſpheming this great Work of the Holy Ghoſt, which made them ſo deeply guilty.
Queſt. But how can a man ſin, ex malitia, or maliciouſly, ſeeing that, voluntas ſemper fertur in bonum, & omnis peccans eſt ignorans. Now if the Will be alwaies carried out upon what is good, and every man that ſins, doth ſin ignorantly, how can any man be ſaid to ſin maliciouſly, or ex malitia?
Anſw. Yes very wel: for although the Will be alwaies carried out upon that which is good; yet that good, is either morally Good, called, Bonum honeſtum, honeſt Good; or Naturally Good, called, Bonum utile, or Jucundum, profitable, or delightful Good. Now the Will is not alwaies carried out upon that which is honeſtly good in appearance; for Voluntas eſt Appetitus univerſalis, the Will is an univerſal Appetite: And if the Will ſhould be alwaies carried out upon that which is honeſtly good in appearance, then (as Suarez reaſons wel) every Thief and Adulterer, ſhould be an Heretick, which no man wil ſay. And if the Will may be carried out ſomtimes upon that which is pleaſantly, or delightfully, or Naturally good; then it may hate that which is Morally, and Spiritually, and Honeſtly Good; for, Amor Odii cauſa, Love is the cauſe of Hatred; the Will doth naturally hate that which …s contrary to the thing loved; and if the Will may hate that which is honeſtly, and ſpiritually good, then it may oppoſe, and blaſpheme the ſame, and that out of hatred and malice; for every man ſpeaks evil of, and oppoſes what he hates.
If this be a Reaſon why a man cannot ſin maliciouſly, or ex malitia, Becauſe the Will is alwaies carried out upon what is good; then the Devils, and damned in Hell, do not ſin maliciouſly, or ex malitia; for they have Wills in Hell, as wel as men on Earth; but I preſume it wil not be ſaid that the Devils, and damned in Hell, do not ſin maliciouſly; for then if they ſin upon ſome miſtake, and ex ignorantia, …on exiſtimo abſolute neceſſarium ad operandum malum per voluntatem ut praecedat d…f…ctus erroris in judicio int…llectus vel speculativo vel practico. Suar. Metaphyſ. diſp. de neceſs et Conting. Eff. 1. Sect. 7. Prima Propoſitio. Cum perfecta ſcientia et conſideratione vel habituali vel naturali poteſt eſſe peccatum et defectus in voluntate, eſt communis ſententia et certa de fide. Secunda Propoſitio. Non eſt neceſſe praecedere in intellectu aliquem errorem speculationum qui fit quaſi origo ad peccandum. Tertia Propoſitio. Ad peccandum non eſt neceſſarium ut praecedat inconſideratio speculativa tanquam origo peccandi. Quarta Propoſitio. Etiam ad peccandum non eſt neceſſarius error practicus qui peccatum antecedat et ſit quaſi origo ejus. Quinta Propoſitio. Moraliter loquendo ſemper in omni peccato occurrit aliqua inconſideratio practica vel pravitatis objecti vel actus licet ſi abſolutam volunta…is potentiam conſideremus neque iſte defectus intellectus ſimpliciter videtur neceſſarius ad peccandum. Sexta Propoſitio. Licet cum actu peccati ſemper ſit conjunctus ille defectus intellectu… non tamen ille eſt prima origo peccandi ſed potius illa reducitur in defectum voluntatis. Septima Propoſitio. Voluntatem poſſe peccare eſt defectus quidam naturalis ipſius voluntatis. Suarez. de Cauſis propriis et interior peccatorum Disputat. 5. Sect. 1.they ſhould have ſome excuſe for their Sin.
3. Though every man that ſins, doth ſin ignorantly, yet he doth not ſin ex ignorantia, out of ignorance; Ignorance is ſomtimes the cauſe of the Sin, and ſo the man ſins out of Ignorance: ſomtimes Ignorance is the Companion, and Conſequent of the Sin, and then he ſins ignorantly. Now it's granted, That every man that ſins, doth ſin ignorantly, there is alwaies a darkneſs, and obſcuration of the mind, which goeth along with every ſin; but every man that ſins, doth not ſin ex ignorantia, out of ignorance: I ſay, it is not true, that every Sin doth ariſe from ſome precedent error, or ignorance in the Underſtanding, as the cauſe thereof: For then,
1. Why ſhould the Holy-Ghoſt make ſo great, and vaſt a difference between him that ſins ignorantly, and him that ſins preſumptuouſly? Numb. 15. If any ſinned through ignorance, there was a Sacrifice for him, ver. 27, 28. but if any man ſinned preſumptuouſly, there was no Sacrifice for him, ver. 30, 31. Now if every Sin do ariſe ex ignorantia, from ſome precedent error, and ignorance in the Underſtanding, as the cauſe thereof; then preſumptuous ſins alſo ſhould ariſe from this cauſe, and ſo there would be no ſuch diſtinction between them, as the Holy Ghoſt makes.
Quod aliquis ignoret illud quod ſcire debet contingit tripliciter: Ʋno ex impotentia qua ſcire non poteſi: Alio ex neſcientia qua quis neſcit quod ſcire debet: Alto ex voluntate quando quis renuit ſcire quod debet, illa ignorantia eſt peccatum mortale, quod eſt effectus voluntatis, quod eſt in poteſtate voluntatis ignorare vel non ignorare. Holcot. de imputabilitate peccati.2. If every Sin in the Will, ſhould ariſe from ſome error, or ignorance in the Underſtanding; then the Wil ſhould be alwaies carried out upon Bonum Honeſtum, Honeſt Good, at leaſt in appearance; but the Will is an univerſal Appetite, and the wils of the Devils, and damned in Hell, are not carried out upon that which is apparently honeſt.
3. If every Sin ſhould ſuppoſe ſuch a precedent error, and ignorance in the Underſtanding, then the wil cannot fal off from, or reſilire from the ultimate dictate of the underſtanding, but muſt neceſſarily, and continually follow the ſame; and ſo the liberty wil be formally (and not radicately) in the Underſtanding, and not in the Wil; then the Wil cannot move, and apply the Underſtanding to conſider a thing, nor be the cauſe of Ignorance in the Underſtanding; yea, then there ſhal be no ſin in the Wil, becauſe it follows the Underſtanding, as God hath ſet a Law upon it to do; but where Grace is, there is Sin alſo.
4.Ʋtrum voluntas creata poſſit pecca…e ex malitia volendo aliquid non oſtenſum ſibi ſ… ratione boni veri, boni ſimpliciter vel boni apparentis et ſecundum quid, &c. Sin non poteſt tunc videtur quod volunt… creata non poſſit tendere in objectum fu… ali…ua ratione ſub qua non poſſit tendere volunt… Divina, voluntas enim divina poteſi t…der… in omne bonum ſubſtractum illi deformitati. Scotus, Lib. 2. Sent. Diſt. 44 Queſt. 2. If the Wil doth alwaies preſuppoſe ſuch an error, and ignorance in the Underſtanding, and doth neceſſarily follow ſuch an act of the Underſtanding, preſenting ſome Truth, or honeſt Good, either real, or apparent, then the created, and deſiled Wil of Man, cannot tend unto any Object upon any reaſon, upon which the Divine Wil of God cannot tend unto its Object; for the Divine Wil can tend, and be carried out upon any good, being abſtracted from al deformity: and although the created Wil be carried out, & tend unto that which is apparently good, and the Divine Wil is alwaies carried out upon that which is really good, yet the reaſon why the created Will is carried out upon that which is apparently good, is becauſe it appears to be real, and ſo the Divine Wil, ſhal be carried out upon its Object, upon no other reaſon than the created Wil of man, yea, than the wils of Devils, and the damned in Hel, which I ſuppoſe none wil affirm.Secundum omnes theologos aliquid eſt peccat… ex malitia. Ocham. Lib. 3. in Sent. Q…eſt. 12.
5. It is confeſſed by al, That there is a Sin of Malice, and a Sin of Ignorance. Now if there be a Sin of Malice (as Ocham reaſons) then he that ſins out of malice,Q…id eſt peccatum ex malitia? eſt communis ſententia patrum et Theolegorum. Suarez de pecca. ex paſs. ignor. malitia Diſput. 4. Sect. 1. Peccatum ex malitia communiter dici peccatum ex certa ſcientia. Vaſquez 12. Tom. 1. Q 78. act. Tunc quaero an peccans ex malitia habet notitiam tam univerſalem quam particularem aut tam univerſalem, ſi primo habetur propoſitum, quod habens notitiam tam univerſalem quam particularem poteſt ex malitia facere contra utramque, ſi ducenti ita peccans ex ignorantia habet notitiam univerſalem ſtout peccans ex malitia, quis peccans ex ignorantia ſcit tales majores, omne juſtum eſt faciendum, omne bonum eſt faciendum quod Deo placet, &c. ſed ignorat minores puta hoc eſt juſtum, hoc eſt Deo placitum &c. ſi ergo peccans ex ignorantia non tunc plus ſciret aequalem ſcientiam haberet peccans ex malitia et ignorantia. Ocham in Sent. Lib. 3. Q. 12. hath either an univerſal, or particular knowledg, or both; if both, then as he ſaith, habetur propoſitum, viz. every Sin doth not preſuppoſe an error, or ignorance in the Underſtanding. If he that ſins out of malice, hath an univerſal knowledg only, then he that ſins ignorantly ſhal have equal knowledg with him that doth ſin maliciouſly; for he that ſins ignorantly hath an univerſal knowledg, that every juſt thing is to be done, and that every good thing that pleaſeth God is to be done; but he that ſins out of ignorance, hath not equal knowledg with him that ſins out of malice; and therefore he that ſins out of malice, muſt have both an univerſal, and particular knowledg; and if ſo, then every Sin doth not preſuppoſe an error, and ignorance in the Underſtanding, as the Cauſe thereof. But,
4. Suppoſe that ſome ignorance in the Underſtanding,Quo ex malitia? an eouſ que amentiae profilire queant homines ut Dei gloriam oppugnare ſcientes et volentes non dubitent? Reſp. audaciam iſtam prodire quidem ex cordis caecitate ſed in qua malitia exſuperet, ut clarum eſt hoc loco de Phariſaeis. Lucas Brugenſis in Math. 12. be the remote cauſe of the Sin, yet malice may be the next, and chief cauſe. As for example: Suppoſe that a man hath taken up ſome prejudice againſt another, through a miſtake and error; yet now he hates him, and out of hatred kils him; ſhal not this murderer be ſaid to kil him out of malice, becauſe the malice was founded upon a miſtake, or error? Yes ſurely: But why is he ſaid to kil him out of malice? Becauſe malice was the next cauſe of this murder. So that though ignorance be the remote cauſe of a Sin, yet malice may be the next cauſe thereof; and being ſo, he ſhal be ſaid truly to ſin ex malitia, though with ſome precedent ignorance, as the remote cauſe thereof.
5. Yet if you ask, how it can be, that the Wil ſhould be alwaies carried out upon what is good, and yet a man ſin maliciouſly? Plainly thus: From what hath been ſaid, the Wil of Man is an univerſal Appetite, willing that which is Naturally good, as wel as …e which is Honeſtly good: If it be carried out upon that which i… naturally good, it wil hate al that ſpiritual g o… which is con… to the obtainment of it, and the man wil oppoſe, and blaſpheme what the wil hates. Now becauſe the hatred and malice of the wil, is the cauſe of that blaſphemy and oppo…ition, the man is truly ſaid to oppoſe and blaſpheme out of malice, though the wil be carried ou… upon that which is naturally good at the ſame time; which was the caſe of theſe Phariſees: For they ſought their own Honor and Greatneſs; Chriſt and the Truth oppoſing, they did hate him, and the Truth; and becauſe they hated him, the Truth, and that Light which reproved their Sins, they did oppoſe and blaſpheme, and that out of malice, and ſo the Sin againſt the Holy Ghoſt, is a malicious Sin, or that Sin whereby a man doth oppoſe and blaſpheme the proper and peculiar Work of the Spirit out of malice. Yet this is not all. But,
6. It is that Sin againſt God, whereby a man doth maliciouſly oppoſe and blaſpheme the peculiar Work of the Holy Ghoſt, after he hath been convinced thereof by the Holy Ghoſt; for poſſibly a man may oppoſe and blaſpheme, even maliciouſly, the Work of the Holy Ghoſt, and yet not be convinced of it by the Holy Ghoſt,Tunc aliquis maxime peccat in ſpiritum ſanctum quando contra divinitatis opera ſtupenda ordinata ad noſtram ſalutem a liquis convitia jactat cum propoſico perſeverandi in illo peccato uſque ad mortem, adjecti… procul ſpe et timore Dei Domini. Bannes, 22. Q. 14. Art. 1. but otherwiſe; but thoſe that ſin this Sin, are ſuch as are enlightened, and made partakers of the Holy Ghoſt in the Gifts and common Graces of it, Heb. 6. And ſo theſe Phariſees were convinced, by the Spirit which did work that great Work before them; and yet after ſuch a convincement wrought by the Spirit, they did maliciouſly oppoſe and blaſpheme this Work of the Spirit. So that I ſay, the Sin againſt the Holy Ghoſt, is that wilful ſinning againſt God, whereby a man doth maliciouſly oppoſe and blaſpheme the proper and peculiar Work of the Holy Ghoſt, and that after he hath been convinced ther of by the Holy Ghoſt. Or if you will, thus: It is that deliberate ſinning againſt God, whereby men do oppoſe the Work of God, which their own Conſcience and Conviction tels them, is wrought by the Spirit and Finger of God, in order to mans Salvation, yet out of malice do blaſpheme the ſame.
But why is this Sin, above all other Sins, Unpardonable? Queſt. 2
Anſw. Not in regard of Difficulty only, or becauſe it is hardly pardoned, as ſome would; for many Sins are hardly pardoned, and yet are not the Sins againſt the Holy Ghoſt;Peccatum dicitur irremiſſibile ſeptem de cauſis, vide Altiſſi…dorenſ. Lib. 2. Tract. 30. in Sent. for (Zanchy doth wel obſerve) if this Sin were only impardon, becauſe it is hardly pardoned, then a m…n might pray for tho… …at in this Sin: but the Apoſtle ſaith, There is a Sin unto …, I do not ſay that ye ſhall pray for it, 1 John, 5.16. The…ore the impardonableneſs of it, doth not lie here.
2. Neither is it impardonable only in regard of event, Becauſe in event it ſhal never be pardoned; for th…re are many Sins which in event ſhal never be pardoned, which yet are not the Sins againſt the Holy Ghoſt. There is many a wicked man that goes to Hel, whoſe Sins in event are not pardoned, and yet he did never ſin againſt the Holy Ghoſt: So that this Sin is not impardonable only in regard of event.
3. Neither is it impardonable, becauſe it is ſo great as doth exceed the Power and Mercy of God; for Gods Mercy and Power, in forgiving ſins, is like himſelf, Infinite. If that be a good Argument that David uſeth, Forgive my ſin, for it is wondrous great; then the greatneſs of the Sin, cannot be the only reaſon of the impardonableneſs of it: There is nothing greater than that which is infinite,Nunquam remittetur, quod intellige regulatiter, nam nec Divina potentia, nec Divina miſerecordia alligata eſt ad non remittendum, ſpiritua blaſphemiam, ſed ſecundum reg…larem curſum eveniet non remiſſio quod comitem ſemper habet obſtinationem. Cajetan. in Matth. 12. Dupliciter dicitur peccatum irremiſſibile, dicitur uno quod nunquam remittetur, alio dicitur irremiſſibile quod remitti non poteſt et ſic non ſequitur iſte eſt ſimiliter impenitens ergo habet peccatum irremiſſibile. Holcot. de imputabilitate peccati. but Gods Mercy is Infinite.
4. Neither is it impardonable, becauſe it is againſt the means of Pardon; for then the Sin againſt the free Love of the Father, and the Sin againſt the Son, ſhould be impardonable.
5. Neither is it impardonable, becauſe a man doth not repent thereof; for then al Sins unrepented of, ſhould be Sins againſt the Holy Ghoſt: It is true, That thoſe who commit this Sin, cannot repent, as the Apoſtle ſpeaks, It is impoſſible that they ſhould be renewed to repentance, Heb. 6. becauſe God doth give them up to impenitency: but we do not find in Scripture, that their not repenting is made the reaſon of the impardonableneſs of this Sin.
But the Sin is impardonable, becauſe there is no Sacrifice laid out by Gods Appointment for it; If any man ſin wilfully, there remaineth no more Sacrifice, Heb. 10. and without blood and Sacrifice, there is no remiſſion: He that ſinned ignorantly, Numb. 15. was pardoned; Why? Becauſe there was a Sacrifice laid out for him; but if any man ſinned foreign with an high hand, he was to bear his own ſin; Why? Becauſe there was no Sacrifice laid out for him: But why was there no Sacrifice for that Sin? Not becauſe the man did not repent after it; but becauſe that in the committing of that Sin, he did deſpiſe the Commandement of God. So now, God hath declared, That every Sin, and Blaſphemy againſt the Father and Son, may be forgiven; but if men come to that height of Sin, as maliciouſly to oppoſe, and blaſpheme that very way and work of Gods Spirit, which they have been convinced of by the Spirit, then there ſhal be no Sacrifice for that, and ſo no remiſſion, and pardon.
And thus now ye have ſeen, what the Sin againſt the Holy Ghoſt is; in what reſpects it is not, and in what reſpects it is unpardonable; and ſo the Doctrine cleered and proved, That the Sin againſt the Holy Ghoſt, is the impardonable Sin, which ſhal never be forgiven, neither in this world, nor in the world to come.
The Application follows:
Applic. 1 If the Sin againſt the Holy Ghoſt, be the Impardonable Sin, Then ſurely the Holy Ghoſt is God, very God, true God, as the Father is: For can it be a greater evil, or more dangerous, to ſin againſt a Creature, than againſt God the Father? It is God that is ſin'd againſt, now the Holy Ghoſt is ſin'd againſt; yea, the Impardonable Sin is againſt the Holy Ghoſt. The Socianians ſay, That if he be a Perſon, he muſt needs be God, true God: but ye ſee by this Scripture, that he is joyned with the other Perſon, of the Son; ſo alſo he is joyned with the Father, and the Son; in Matth. 28. In whoſe Name we are to baptize; he who hath a Name, and in whoſe Name, ſomthing is to be done, muſt needs be a Perſon: And I pray you, what is proper and peculiar to a Perſon? is not Underſtanding, Willing, and Speaking? theſe are al given to the Spirit, 1 Cor. 2.11. 1 Cor. 12.11. and Rom. 8.26.27. Acts, 13.2. Acts, 20.23. But I need go no further than this Text: here the Spirit is joyned with the Son, and the Sin againſt the Holy Spirit, is made the impardonable Sin: ſurely therefore he is verily and truly God, as the Father is.
Applic. 2 If this Doctrine be true, then what a neceſſity is there upon us al to know, and underſtand, what this Sin againſt the Holy Ghoſt is; for if a man have ſinned this Sin, we are to forbear praying for him, 1 John, 5.16, therefore we may know what this Sin is, and we, may know that another hath committed the ſame; for how can we forbear prayer for him, if we do not know and underſtand what this Sin is; the not knowing what this Sin is, makes many men fal into it, before they are aware. When the Laws of a Nation are written in an unknown Tongue, the People break them before they are aware, becauſe they do not know them. So the not knowing what this Sin is, makes many a poor ſoul to fal into it; yea, the not knowing what this Sin is, breeds many ſcruples, doubts, and fears, in new Converts; O! ſaith one, I have ſinned that great Sin againſt the Holy Ghoſt; and I, ſaith another, have ſinned the impardonable Sin; and why, but becauſe the man doth not know what this Sin is? O! what a neceſſity therefore is thereupon us al, to know, and underſtand what this Sin is, and wherein it doth conſiſt.
Applic. 3 If the Sin againſt the Holy Ghoſt, be the unpardonable Sin, what Mercy, and what Grace is it, that the Lord hath kept us from this great Sin? that though ye have fallen into great and hainous ſins, and the Lord hath ſuffered you to fall into ſuch ſins that you may be humbled; yet that the Lord ſhould keep you from this Sin, this unpardonable Sin, for which there is no Sacrifice, nor no remiſſion, O! what Mercy, and what Grace is this!
Object. 1 But I am afraid I have ſinned this Sin, and the truth is, I have often feared it; and my reaſon was, and is, Becauſe my ſins are ſo great, ſo exceeding great.
Anſw. Great, ſay ye; How great, man? I have ſinned againſt my Light, I have ſinned againſt my Knowledg, I have ſinned againſt my Conviction; and therefore I fear I have ſinned the unpardonable Sin. But I pray (for Anſwer) did not Adam ſin againſt Light, when he eat the forbidden Fruit? Did he not ſin againſt his Knowledg, & againſt Conſcience; yet he ſin'd not againſt the Holy Ghoſt (though he brought al the World under Condemnation by his Sin) for the Lord himſelf came and preached mercy to him, The Seed of the Woman ſhall break the Serpents head. And I pray did not Jonah (when he run away from God) ſin againſt his Light? and did he not ſin againſt his Conviction? and againſt his Knowledg? yet he did not ſin againſt the Holy Ghoſt: for the Lord pardoned him, and wonderfully delivered him. Poſſibly this therefore may be, and yet not a Sin againſt the Holy Ghoſt. It is true indeed, that thoſe who ſin againſt the Holy Ghoſt, do ſin againſt their Light, Knowledg, and Conſcience; but whoever ſins againſt Light and Knowledg (though he ſins greatly) doth not ſin againſt the Holy Ghoſt.
Object. 2 O! But I fear that I have ſinned this Sin, for I have fallen foully into groſs ſins.
Anſw. That is ill. But I pray did not David ſin ſo? were they not great, & groſs, and foul ſins that David fel into, ſuch as one of your civil, moral men would abhor? yet he did not ſin againſt the Holy Ghoſt; for the Lord pardoned him, and Nathan ſaid from the Lord, The Lord hath forgiven thee.
Object. 3 O! But yet I fear that I have ſinned this great Sin; for I am much declined, I have loſt my former acquaintance, and communion with God; I have loſt my former heat and affections to good, and in Duty; and I fear upon this account that I have ſinned this great Sin.
Anſw. Be it ſo: yet did not the Church of Epheſus loſe her firſt Love? yet this Church of Epheſus, did not ſin the Sin againſt the Holy Ghoſt; Why? For the Lord ſaith unto her, Repent, and do thy firſt Works: ſhe could not have repented thus, if ſhe had ſinned this Sin.
Object. 4 O! but yet I fear that I have ſinned this great Sin, becauſe that I have ſinned directly againſt the Spirit; I have quenched, I have grieved, I have reſiſted the Spirit; the Spirit of the Lord hath come and fallen upon my heart in preaching, and I reſiſted, and grieved it; the Spirit of the Lord hath fallen upon my heart in Prayer, and I have grieved that; therefore I fear I have ſinned this great Sin, that ſhall never be pardoned.
Anſw. This is ill too: But thoſe that you read of in Acts, 7. reſiſted the Holy Ghoſt; yet they did not ſin the Sin againſt the Holy Ghoſt; for then Stephen would not have prayed for them. And indeed Beloved, if every reſiſting of the breathings of the Spirit, and grieving of the Holy Ghoſt, were the unpardonable Sin, what godly man would be free? A godly man is more properly ſaid to grieve the Spirit, than a wicked man. If an Enemy ſtrike you, you are angry; if your Friend ſtrike you, ye are grieved: If a wicked man ſtrike at God, he is angry with him; if a godly man ſtrike at God, God is angry, and his Spirit is grieved, becauſe he is a Friend. Grieve not the Spirit of God, whereby ye are ſealed unto the day of Redemption: So that thus far, poſſibly a man may go, and yet not ſin this Unpardonable Sin.
Object. 5 But I am afraid that I have ſinned this great Sin, the Sin againſt the Holy Ghoſt, becauſe I have not owned, but denied the Truth: the Work of the Spirit, is to enlighten, and to lead into Truth, and I have not owned, but denied the Truth rather; therfore I fear that I have ſinned this great Sin againſt the Holy Ghoſt.
Anſw. This is evil, very evil. I remember a Speech of Godteſchalchus, worthy to be written in Letters of Gold:Timeo veritatem negare quia metuo à veritate negari. I am afraid (ſaid he) to deny the Truth, leſt I ſhould be for ever denied by the Truth, that is Chriſt. But I pray, did not Peter deny the Truth when he denied Chriſt? and did he not do it again, and again? and did he not do it openly with Scandal? and did he not do it after Admonition? and did he not do it with Curſing, and Swearing? and yet he did not ſin againſt the Holy Ghoſt; for the Lord pardoned, and took him into his boſom, and made him a bleſſed Inſtrument in the Church. Thus far yet a man may go poſſibly, and yet not ſin this Sin.
Object. 6 O! But I am afraid yet, that I have ſinned it; for I have been an Oppoſer of Goodneſs, I have been an Oppoſer of the People of God, and I have been a blasphemer; therefore I fear I have ſinned this Sin.
Anſw. This is ill indeed: But I pray tel me. Was not Paul an Oppoſer, and Blaſphemer of the Saints, and Waies of God? and yet he did not ſin againſt the Holy Ghoſt; for I did it ignorantly, ſaith he; I was a Blasphemer, and a Perſecutor; but I obtained mercy, for I did it ignorantly.
Object. 7 O! But I have ſinned, and I have done it maliciouſly; and therefore I fear I have ſinned this ſame dreadful Sin.
Anſw. This is yet worſer: But what mean you by that word, Maliciouſly?Peccatum ex malitia quandoque dicitur peccatum ex habitu, puta quando ex malo habitu, quis eſt intemperatus vel guloſus et ſic non loquimur in propoſito, alio modo dicitur quod procedit ex paſſione tamen deliberate et ſcienter puta ſi quis invideat &c. nec ſic loquimu… in propoſito; ſed vocatur peccatum ex malitia proprie quando movetur quis non ex habitu nec paſſione nec ignorantia ſed ex mera libertate voluntatis Sc. quod ſic placet et hoc modo dicitur peccatum in ſpiritum ſanctum. Aureol. in Lib. 2. Sent. Diſt. 43. Art. 1. A man may be ſaid to ſin ex malitia, or maliciouſly, three waies, ſaith Aureolus: Either becauſe he ſins from ſome evil habit, and ſo al wicked men ſin; yet they do not al ſin againſt the Holy Ghoſt: Or, becauſe a man ſins out of anger, paſſion, or evil wil againſt another; ſo Paul ſin'd when he perſecuted the Church of God, he was carried out with a malicious ſpirit againſt the Saints and People of God; yet he did not ſin againſt the Holy Ghoſt. Or elſe becauſe a man is moved to ſin, not out of any evil habit, paſſion, or ignorance; but meerly from the liberty of his own wil, becauſe it pleaſeth him, and becauſe he doth hate that which his own Conviction tels him is right and good. Now have you ſin'd thus? Surely no; for then you would not be troubled about it, but be wel pleaſed with it.
Obj. 8. O! But yet I fear I have ſinned this great Sin, for I have forſaken God, and God hath forſaken me; God is gone, Chriſt is gone, and Mercy is gone: O! what freedom once I had; but now God is departed from me, God hath forſaken me; and I fear it is upon this account, Becauſe I have ſinned this great Sin.
Anſ. But doth not David ſay, How long, O Lord, wilt thou forget me, forſake me? And our Savior himſelf ſaith, My God, my God, why haſt thou forſaken me? There is a gradual forſaking, and there is a total. As with a man that goes from his houſe; poſſibly he go…s a Voyage, or is from home a quarter, half a yeer, or a yeer; but he doth not leave his Houſe, for his Wi…e, his Children, and Goods are there ſtil: But another man goes aw…y from his Houſe, the Houſe is let, and he carries away al his Goods: this is a total departure, the other gradual. So now it is with the Lord; he doth ſomtimes forſake his own Childr…n for a time; but he doth not pul down his Hangings, or carry away his Goods; he doth not go away, but returns again; this is gradual. But there is a total forſaking of a man, and then he giv…s him up to his Sin. Now this is not the burden that you lie under; for if God had thus forſaken you, you would be given up to your Sins, and you would give up your ſelves unto …l Uncleanneſs.
Object. 9 O! But I am afraid yet, that I am under the worſt forſaking, and that therefore I have ſinned this great Sin; for I do lie despairing, ſaying, God is gone, and Mercy gone, I am in the dark, O! I deſpair, I deſpair, and upon this account I fear I have ſinned this great Sin, the Sin againſt the Holy Ghoſt.
Anſw. For Anſwer: You know what Heman ſaid, I remember God, and am troubled; O Lord (ſaith he) all thy waves are gone over my head; the waves of thy wrath are gone over my head, and yet a Pen-man of Scripture. Aretius tels us of a certain man in his time; It is no feigned ſtory, ſaith he, but I ſaw the man with my own Eyes, one that had been a moſt vile, and deſperate Sinner, a Drunkard, a Swearer, a Wanton, a Gameſter, and ſo he continued to his gray hairs; but at the laſt, it pleaſed God to ſet his Sins in order before him, and the man was ſo troubled in Conſcience, that he threw himſelf down upon the ground, calling unto Satan to take him away, provoking Satan to take him away; Devil, take thy own, I am thy own, take thy own: whereupon (ſaith Aretius) prayer was made for him; Chriſtians prayed, they faſted, and prayed, they prayed night and day; and it pleaſed God at laſt, this poor man revived, converted to God, lived a godly life, and died comfortably: So that it is not an eaſy thing (ſaith he) to pronounce what the Sin againſt the Holy Ghoſt is. But now, whoſoever you are, that have labored under this fear (as indeed this fear I know hath oppreſſed many) give me leave to ask you four or five ſhort Queſtions.
The Firſt is: Whether canſt thou not find in thy heart, to forgive men that do treſpaſs againſt thee? Do not you find a diſpoſition in your own heart to forgive others? Yes, I praiſe the Lord that I do. Now if you can find in your heart to forgive others, I am ſure God can find in his heart to forgive you; and therefore you have not ſinned this great ſin, which is unpardonable.
Secondly: Whether, I or no, have you ever oppoſed the waies of God, the People of God, and that out of malice? No: I confeſs I have oppoſed them, but the Lord knows I did it ignorantly, it was not out of malice; then remember the deſcription of this Sin.
Thirdly: VVhether I or no, do not you deſire to be humbled for every Sin, though it be never ſo ſmal? Yes, for though I know, that my greateſt Humiliation cannot, placare Deum, make an attonement for my Sin; yet I know that the leaſt Humiliation in truth doth, placere Deo, pleaſe God, and it is my Duty to be humbled for every ſin; for the leaſt ſin is a great evil; and he that commands Humiliation for the one, commands it for the other alſo; and through Grace I deſire to be humbled for every ſin: why, then you cannot have ſin'd againſt the Holy Ghoſt; for it is impoſſible that they that ſin this Sin, ſhould be renewed to Repentance.
Fourthly: Whether, I, or no, do not you deſire above all things, the breathings of the Spirit of God upon your heart? Yes: O! that God would come and breath upon my poor ſoul in Duty. But thoſe that ſin againſt the Holy Ghoſt, do deſpight to the Spirit of Grace, Hebrews, 10.
Fiftly: Where do you find in al the Bible, That thoſe that ſin this Sin againſt the Holy Ghoſt, are afraid that they have ſinned it? thoſe that ſin againſt the Holy Ghoſt, are never afraid that they have ſinned againſt the Holy Ghoſt. This alone ſatisfied Miſtriſs Drake, a Woman much troubled in Conſcience, ſhe was afraid ſhe had ſinned againſt the Holy Ghoſt; Mr. Dod, of bleſſed Memory, came to her, and told her, That therefore ſhe had not ſinned the Sin againſt the Holy Ghoſt, Becauſe ſhe feared ſhe had ſinned it; for thoſe that ſin the Sin againſt the Holy Ghoſt, are never afraid that they have ſinned it; and ſhe acknowledged, it did ſatisfie her, and ſhe was thereupon comforted. Now therefore, where is the man or woman that hath labored under ſuch a fear as this? O! I have ſinned this unpardonable Sin! Art thou one that feareſt thou haſt ſinned it? I tel thee from the Lord, thou art free from it; and thou maiſt go home, and ſay thus: Though I have ſinned much, for which the Lord humble me, yet I bleſs God I am kept from this great Sin: And O! my beloved, what a mercy is it, That among all the ſins that we have committed, That yet we ſhould be kept from this great Sin? The greater the evil is, the greater is the mercy to be kept from it. Now I pray, What is the miſery of this Sin? Is it not a great miſery to be paſt Prayer, to be thrown out of the Prayers of the Saints? For ſuch a one pray not, ſaith the Apoſtle. Is it not a great miſery for a man to be beyond the line of Mercy? a man that hath ſinned this Sin againſt the Holy Ghoſt, is worſer Spiritually, than a man that is ſick of the Plague outwardly; for if a man be ſick of the Plague, ye pray for him, and ſay, Lord, have mercy upon him; but if a man have ſinned this Sin, he is paſt Prayer, and paſt Pardon, he is paſt Sacrifice; the truth is, this man is in the Devils caſe: The Devil, you know, is reſerved in Chains unto the great Day, and he cannot get out: So, if a man hath ſinned this Sin, though he live ten yeers, twenty yeers, or thirty yeers, he is reſerved in Chains, and he ſhal never be pardoned, he is upon the Devils ground. O! what a miſery is it to commit this Sin! O! what a mercy is it then to be kept from it! Now here is Hope for the greateſt Sinner in the Congregation upon this account: ſaith our Savior, All manner of ſin and blaſphemy ſhall be forgiven unto men, except the blaſphemy againſt the Holy Ghoſt. Haſt thou therefore been a great Sinner? Haſt thou been a Drunkard? Haſt thou been a Wanton? Haſt thou been a Swearer? Haſt thou been an Oppoſer of the People of the Lord? and hath the Lord kept thee from this great tranſgreſſion? Man or Woman, here is Hope yet. Who would not then turn to God? Come Drunkard, Swearer, Wanton, here is yet hope for thy ſoul; who would not come in to Chriſt?
And O! What Comfort is here for Beleevers that are in Chriſt? If thou beeſt in Chriſt, and a Beleever, thou canſt not ſin this Sin: that look as it is with a man that hath ſinned this Sin, he cannot be pardoned; ſo if a man be the Child of God, a Beleever in Chriſt, he cannot ſin this Sin; for he that is born of God ſinneth not, neither can he, for the Seed of God abides in him. O! you that are Beleevers, comfort your ſelves with this Truth. Here is Comfort for all the People of the Lord, from this Doctrine.
Applic. 4 But in the fourth place: If the Sin againſt the Holy Ghoſt, be indeed the unpardonable Sin, what cauſe have we al to look to our ſteps, to our words, to our actions? Beloved! this Sin againſt the Holy Ghoſt, is the Profeſſors Sin; a man leſs than a Profeſſor cannot ſin this Sin againſt the holy Ghoſt; this Sin againſt the holy Ghoſt, is the knowing mans ſin, a man leſs than a knowing man cannot ſin the Sin againſt the holy Ghoſt: And as I ſaid before, a man may poſſibly go very far in ſin, and yet not commit this great unpardonable Sin: So now on the other ſide I ſay, Poſſibly a man may go very far in Religion, and yet he may ſin this Sin: Theſe Phariſees that committed it, had the Key of Knowledg: knowing they were, and very knowing in the Scriptures; as for Zeal, they travelled Sea and Land to make a Proſelyte; for their Practice, they faſted twice a week, exceeding ſtrict in obſerving the Sabboth day, the Lights of the Church, and the Eyes of all the People were upon them for their Guides; and yet theſe men ſinned this Sin againſt the Holy Ghoſt. O! what care ſhould there be in al our ſouls! how had we al need to look to our waies? The more Truth revealed, the more danger of ſinning this Sin, the more great Works of God are done by the very Spirit, and Finger of God; if men do oppoſe and blaſpheme, the more danger of ſinning this great Sin. Now I wil appeal to you, When was there ever more Light revealed than in theſe daies of ours? yet when more oppoſing, and blaſpheming of it? When were there ever ſuch great Works done by the very Spirit and Finger of God? and yet when more oppoſing, and blaſpheming? Are there not ſome that have been convinced, that the Spirit of God breathed upon their hearts in ſuch and ſuch Ordinances, and ſuch and ſuch Waies, and yet now oppoſe and blaſpheme thoſe very waies of God, wherein they ſaid heretofore they had the Spirit of God? Are there not ſome that are convinced, that in theſe Times, great things are done by the very Finger, by the Power and Arm of God among us, and that in order to our ſalvation? and yet how do men ſpeak againſt them, and blaſpheme? I wil not ſay that theſe men do it out of malice, and therefore I do not charge this Sin againſt the Holy Ghoſt upon them; But beloved in the Lord, this is certain, That in knowing Times, Times when God is doing great things by his own Finger, then is this Sin ſtirring moſt. The Times of Chriſt, and of the Apoſtles, were Times of great Light, when God wrought by his own Finger, then was this Sin committed. Now in theſe Times, there is much breaking forth of Light, and great things done by the very Finger of God; therefore I ſay, there is great danger if men do now blaſpheme; wherefore I ſay again, take heed to your ſouls, you that are Profeſſors, look to your ſteps in theſe daies of ours.
Queſt. But you wil ſay, We grant indeed that this Sin againſt the Holy Ghoſt, is the unpardonable Sin, and wo be to them that do fal into it, and it cannot be committed but by a knowing man; but what ſhall we do that we may be kept from this great Tranſgreſſion? that whatſoever ſin we do fall into, yet we may be kept from this great Evil, and this unpardonable Sin?
Anſw. I would that you would mind and conſider the Deſcription which you have heard, and think of it. But I wil tel you what David did; ſaith David, O Lord, keep back thy Servant from preſumptuous ſins, ſo ſhall I be free from the great tranſgreſſion: It ſeems then, that preſumptuous ſinning, makes way to this great Tranſgreſſion. When is a man ſaid to ſin preſumptuouſly? When a man ſins upon this ſcore, That God wil ſhew mercy to him, ſaying, I know, indeed, it is not good for me to go to ſuch a wicked Company, it is a ſin ſo to do; but I wil venture, and repent afterwards, for God wil ſhew mercy. To venture upon a ſin, preſuming that God wil ſhew mercy, and that a man ſhal repent afterwards, is preſumption, and preſumptuous ſinning, makes way to this great Tranſgreſſion; therefore would you be kept from this great Tranſgreſſion? go to God with David, and ſay, O Lord, keep back thy Servant from preſumptuous ſins, ſo ſhall I be free from the great tranſgreſſion.
Again: Be alwaies humbled for leſſer ſins: He ſhal never fal into the greateſt, that is alwaies humbled for the leaſt; he ſhal never fall into the worſt, that is alwaies humbled for the ſmalleſt.
Beſides: Fear is the Keeper of Innocency; Timor innocentiae cuſtos, Fear is the Guard of Innocency: If you alwaies fear to commit it, you ſhal never commit the ſame.
In caſe that you do at any time fal into ſin, ſay, Well, but through the Grace of God, though I commit what is evil, I wil never oppoſe what is good; by the Grace of God, I wil carry this Rule along with me, Though I commit what is evil, I wil never oppoſe what is good.
In caſe any great Work be done before you, that lies beyond your reach, and beyond your fatham, ſay, Though I do not underſtand this Work, I wil admire; and though I cannot reach it, yet I wil not blaſpheme, and …peak againſt it.
And if heretofore, Chriſtian, thou haſt found God breathing upon thy heart, in any Ordinance, publick, or private,Hinc diſcimus quantopere nobis ab odio fratrum c… …ndum eſt, quandoquidem eo ſit, ut quandoque odio hominis in ipſam Dei v…ritatem feramur precipites. Cartw. Harm. …ag. 357. or in any Way of God, take heed (as for thy life) that thou doſt never ſpeak evil, or blaſpheme that way of God, wherein thou haſt ſound the Spirit of God breathing: This Sin is alwaies accompanied with invidentia fratrum, with the envy of the Saints, and therefore ſome have thought the Sin againſt the Holy Ghoſt did conſiſt in it, in the envying of the Saints; but though that be not it, yet that accompanies it. Canſt thou not find thy own heart riſe to thoſe heights of Graces that others do, take heed you never envy the Saints, leſt you fal from envying thoſe that are good, to oppoſe Goodneſs it ſelf, which is the proper Work of the Holy Ghoſt.
And if indeed, you would be kept from this great Tranſgreſſion, then take heed of al declinings, and the ſteps thereof. There are three ſteps, as in our Converſion to God, ſo in our Apoſtacy, declining, and going out from God. Three ſteps in our coming in to God: Firſt a mans Affection is taken with that which is good; Then his Judgment is convinced; And then his Wilſtrikes in, and he reſolves with al his heart and ſoul to cleave to the Lord for ever. So in a mans Declining, and going out from God: Firſt a mans Affection declines; Then his Judgment alters, I thought ſo and ſo indeed before, but now I am of another mind; And then it comes to his Will, and he wil go on, and let Parents ſay, and Miniſters ſay, and Friends ſay what they wil, yet he wil go on, and that becauſe he wil. Now ſaith the Apoſtle, If any man ſin wilfully after he hath received the knowledg of the Truth, there remaineth no more Sacrifice for ſin; therefore as you deſire to be kept from this great Tranſgreſſion, doth your Affections decline? take heed your Judgment do not alter: Doth your Judgment alter? take heed that your Wil be not perverſe; O! take heed of al Declinings, and the ſtep… thereof.
But finally: Forſake not the Aſſembling of your ſelves together, as the manner of ſome have been; but as heretofore provoke one another to Love and good Works; and ſo much the more as you ſee the day approaching, and what I ſay to you, I ſay to al, and to mine own ſoul, Let us breath after the Spirit, and walk in the Spirit, For there is no Condemnation to them that are in Chriſt Jeſus, who walk not after the Fleſh, but after the Spirit. O! let us pray to God for his keeping Grace, it is he alone that keeps us; and the Lord keep al our ſouls from this great Tranſgreſſion.
OF THE SIN OF INFIRMITY.
Wherein is ſhewed (beſides other things)
I. That a man may poſsibly fall into the ſame Sin again and again, yet be a true Diſciple.
II. That this Sin, may be but a Sin of Infirmity.
III. That being ſo, Chriſt will not leave him in it, but will come again, and not caſt him off.
By William Bridge, Preacher of the Goſpel at Yarmouth.
LONDON: Printed by Peter Cole in Leaden-Hall, and are to be ſold at his Shop, at the ſign of the Printing-Preſs in Cornhil, neer the Royal Exchange. 1656.